The covenant toward The Waters Under The Earth is low, scientific
method.

The covenant toward The Earth Beneath

--people, made of dust—

will be middle, The Symphony Of CHI

--Comprehensive History Interactive.

10—Add more O reader!?

11—Chant them out loud. Burke Shade, George Edema. Each line in
monotone until the last 3 syllables, which are, let’s say, middle, down, up.

Put specific dates per PhiladelphiaCoram861 with each Psalm
or Structure of Letter/Comment for each year/coram as part of the total
calendar package.

Try to find the old one. It has ‘selahs’ (which I
misunderstood) per comments of JBJ on Psalms at the BH Psalms conference. I now
understand ‘selah’ to mean go back and use the beginning of the Psalm as a
refrain.

53 weeks, including 4 weeks of holidays.

1—Apr 20

Hebrews

2—Apr 27

Titus

3—May 4

1stTimothy

4—May 11

1 Thess

5—May 18

Phlmn

6--May 25

2 Tim.

7—June 1

2 Thess.

1 B/W + (poor in spirit) [
Matt. 23 woes]

8—June 8

Colossians

9—Jun 15

Eph

10—June 22

[A—June 29, PV]

2. Cor

[A—June 29, PV]

11—July 6

Romans

12—July 13

Phllp

13—July 20

Galat

14—July 27

1 Corinthians

2 B/W+

--mourn--

15—Aug 3

3 John

16—Aug 10

Jude

17—August 17

1 Peter

18—August 24

1 John

19—Aug 31

2 John

20—Sep 7

2 Peter

21—Sep 14
[B—September 21, TBOT-MOFA]

James

3 B/W+

(meek)

[B—September 21,
TBOT-MOFA]]

22—September 28

Revelation

23—Oct 5

John

24—October 12

Mark

25—October 19

Greater

Chron.

26—Oct 26

Acts

27—Nov 2

Luke

28—November 9

Matthew

4 B/W+

--hunger and thirst

--

29—Nov 16

The Twelve

30—Nov 23

Dan.

31—Nov 30

Jer-Lam

32—Dec 7 Isaiah

[TC #1—Dec 14 TC #2—Dec 21]

[TC #1—Dec 14 TC #2—Dec 21]

33—Dec 28

Esther

34—Jan 4

Ezekiel

35—January 11

Kings

5 B/W+ [merci-ful]

36--January 18

Ecclesiastes

37—Jan 25

Prov.

38—February 1

Psalms

39—February 8

Samuel

{EAT}

40—Feb 8 [EAT]

Song

41—Feb 8

[EAT]Job

42 Feb 8

[EAT] Ruth

6 B/W+

--

Pure in heart

--

43—Feb 15

Judges

44—Feb 22

Deut.

45—March 1

Leviticus

46—March 8

Genesis

47—Mar 15

Joshua

48—Mae 22

Numb.

49—Mar 29

Exodus/ Exodos (sic,
demise)

7 B/W+

Peace-

makers,

pers., pers.

Now add the additional multi-pages of this multi-page
document from Retuned7x7PergamosCoram, and put it on
chuckhartmanhistoryconductor and go!

Weeks

1 Structure of Psalms as whole, or something appropriate
about studying and applying the Psalms, or a preview of this way of studying
and applying the Psalms. Example. 14
days of structure, 146 Psalms per Jordan’s Psalms lectures at BH Psalms
conference, 22 days of, respectively, one of the 22 sections of Psalm 119 and
the meaning of the respective section’s Hebrew letter, per JBJ’s ‘Rethinking
the Structure of the Old Testament. Also the book associated with that letter.

The Psalms are the Bible in miniature: Luther

For the time period between Pentecost (Day 50, after the
first 7 weeks) and Public Vindication (starts Day 71 [through 77—the days are
named for the 4th book in each tiara/tier of 7, in order 4152637])
the 22 are done again, with the 27 Greek (New Testament) Scriptures done in a
modified 22, with the first being the first SIX books. This could also be done
for the 22s of the Psalms, but it appears to me to be too cluttered.

Statements in these
Symbol : Only using 4152637 for this
small part of the HOST calendar indicates that we are in a small part of
history, using that. We have conquered
those gods/planets. The re-retuned names of the days, and special names of days
such as the conquest of the Axial Age institutions will be more and more
important. So too will the time after
Eliot Anselm Time, when we see that God is that greater than can be imagined,
and that we shall not cease exploring, we shall return back to where we
started, and know the place for the first time. [Cite, respectively, Anselm and
T. S. Eliot]

Statement 2, re:
Pentecost to Public Vindication. The
whole Bible was written before A. D. 70.

2
In general, one can do 7 Psalms here, in week 2 and 25 and then each
week thereafter, one can do a letter on the 4th day of the
week. I MUST FIND JBJ’S LECTURES TO FIND
THE EXACT 146 PSALMS. When I do, I can put in the 22 commentaries with the
letter. Until then, use 150 for the number of Psalms, and to fit them
into 145 additional slots, do Psalms 1,2 3, 4, 5, as a unit, so that Psalm 6 is
in the second slot. I’ll get to it.

3 Weeks 3-24 have the Psalms in
order, with a letter/commentary on the 4th day of the week.

4

5

6

7

8

9

10

11

12

13

14

15

16

17

18

19

20

21

22

23

24

25 In general, one can do 7 Psalms
here, in week 2 and 25 and then each week thereafter, one can do a letter on
the 4th day of the week. I
MUST FIND JBJ’S LECTURES TO FIND THE EXACT 146 PSALMS. When I do, I can put in
the 22 commentaries with the letter.

26 Structure of Psalms as whole, or
something appropriate about studying and applying the Psalms, or a preview of
this way of studying and applying the Psalms. Example. 14 days of structure, 146 Psalms per Jordan’s
Psalms lectures at BH Psalms conference, 22 days of, respectively, one of the
22 sections of Psalm 119 and the meaning of the respective section’s Hebrew
letter, per JBJ’s ‘Rethinking the Structure of the Old Testament

27 Week 26 of the re-retuned
backwards calendar, the one that starts with Hebrews. Appropriate study
implementation of the Psalms, with a default position of a—Structure of Psalms
as a whole, bcdef—Structure of Books 1-5 respectively, g—Structure of Psalms as
whole

28
See week 1. Add that this is a
‘lining out,’ that is, this is a repeat after me, a repeat of the first half.
‘Lining out’ is like parroting, in Sayers’ ‘parrot, pert, poet’. The rest of the calendar and the whole One
Anothering Revolution, is poeting, after much perting. And don’t forget JBJ’s adding of cuddle and
story!

This is a calendar
with a limited purpose, toward peace in the next era. Peace is the
explicit reconciliation of opposites: Rosenstock (Eugen Rosenstock-Huessy).

1—It reconciles that
the future and the past cause the present, by having a forward and backward
version.

2—It writes a 5 part
‘liturgy’/service on the calendar. In (Resurrection), Public Vindication,
The Battle Of The Mountain Of Festival Assembly, Total Christ (two weeks/sheba,
Out.

3—The last
week/sheba of Out is Exodus. Christ must go toJerusalemto accomplish his demise
(exodos.exodus).

4—It starts with
Resurrection.

5—One can go through
the 49 in series, as PhiladelphiaCoram861, or all at once interactively in a
congregation, as Warriors Of Light.

6—This primes.

7—Before this stage
has been reached, calendars are reactions to events/traumas/great happiness.
Thus, ERH says that we keep the layer of the social order of the tribes by
community holidays, of the empires by work and business schedules, ofIsraelby ecclesiastical calendars, and ofGreeceby academic schedules. Now, can we see
that we can respond to the whole series and many layers of calendar to
anticipate, in psalmodic response to the essence/gist/geist/spirit of events so
as to make us ready, prime us, for/sa as to cause, underGodTrinity, the future?

8—In
peace, let us pray to the Lord. This is not a replacement, but another layer!
--

Backward
for PhiladelphiaCoram861. The years are named by the churches in Revelation,
re-retuned to 8531642. 8 includesJerusalem, who is being told ‘Watch these 7!’
( I got this by placing a previous year/coram here, and changing the dates)This
is a multi-page document, with more aspects.I’ll link to it in
chuckhartmanhistoryconductor at the end.

1—Apr 20

Hebrews

2—Apr 27

Titus

3—May 4

1stTimothy

4—May 11

1 Thess

5—May 18

Phlmn

6--May 25

2 Tim.

7—June 1

2 Thess.

1 B/W + (poor in spirit) [
Matt. 23 woes]

8—June 8

Colossians

9—Jun 15

Eph

10—June 22

[A—June 29, PV]

2. Cor

[A—June 29, PV]

11—July 6

Romans

12—July 13

Phllp

13—July 20

Galat

14—July 27

1 Corinthians

2 B/W+

--mourn--

15—Aug 3

3 John

16—Aug 10

Jude

17—August 17

1 Peter

18—August 24

1 John

19—Aug 31

2 John

20—Sep 7

2 Peter

21—Sep 14
[B—September 21, TBOT-MOFA]

James

3 B/W+

(meek)

[B—September 21,
TBOT-MOFA]]

22—September 28

Revelation

23—Oct 5

John

24—October 12

Mark

25—October 19

Greater

Chron.

26—Oct 26

Acts

27—Nov 2

Luke

28—November 9

Matthew

4 B/W+

--hunger and thirst

--

29—Nov 16

The Twelve

30—Nov 23

Dan.

31—Nov 30

Jer-Lam

32—Dec 7 Isaiah

[TC #1—Dec 14 TC #2—Dec 21]

[TC #1—Dec 14 TC #2—Dec 21]

33—Dec 28

Esther

34—Jan 4

Ezekiel

35—January 11

Kings

5 B/W+ [merci-ful]

36--January 18

Ecclesiastes

37—Jan 25

Prov.

38—February 1

Psalms

39—February 8

Samuel

{EAT}

40—Feb 8 [EAT]

Song

41—Feb 8

[EAT]Job

42 Feb 8

[EAT] Ruth

6 B/W+

--

Pure in heart

--

43—Feb 15

Judges

44—Feb 22

Deut.

45—March 1

Leviticus

46—March 8

Genesis

47—Mar 15

Joshua

48—Mae 22

Numb.

49—Mar 29

Exodus/ Exodos (sic,
demise)

7 B/W+

Peace-

makers,

pers., pers.

Now add the
additional multi-pages of this multi-page document from
Retuned7x7PergamosCoram, and put it on chuckhartmanhistoryconductor and go!

The Book of Chronicles is the last book in the
Hebrew Canon of the Old Testament. The word "canon" means
"authoritative list" when used in connection with the Bible. What we
call the Hebrew Canon consists of 24 books arranged in three major divisions:
the Law, the Prophets, and the Writings. Christian Bibles have 39 books,
because, following the early Greek and Latin translations, the Christian Bible
divides Samuel, Kings, and Chronicles into two books each, splits Ezra-Nehemiah
into two books, and breaks the Twelve into the twelve Minor Prophets.

Students often assume that the Hebrew Canon
reflects the "true" order of the books of the OT. In fact, however,
there is a great deal of doubt about this order. First of all, the fact that
each of the books of the OT was written on its own scroll means that there was
not necessarily any fixed order at all.

Second, the Greek form of the OT seems to go
back as far as the Hebrew Canon, and the Greek order is the order we have in
our Bibles today. Many different canonical sequences are found in early Judaism
and in the early Church.

Third, many ancient Jewish and Christian
sources (e.g., Josephus and Origen) speak of 22 rather than 24 books. Generally
it is assumed that Ruth was included with Judges and Lamentations was included
with Jeremiah. There are 22 letters in the Hebrew alphabet, and in terms of
ancient thought this must have played a role in counting the books as 22 in
number. On this, see our discussion below.

Fourth, and most important, I think, is that
the "Hebrew Canon" is liturgical in structure. The books are arranged
as they were actually read in the synagogue, not necessarily in a
literary-theological order. Take a look at the schedule of readings for the
Sundays of the year as used in any liturgical church, and you will see an
appointed OT lesson, Psalm, Epistle lesson, and Gospel lesson for each Sunday.
The same was true of the annual appointed lessons in the Synagogue. The
arrangement of the Hebrew Canon reflects this liturgical system.

The purpose of this essay is "to boldly
go where few have gone before," and open the possibility that there is
another, more definitive order to the Old Testament canon, one that can be
discerned from the text itself, which is superior to both the Hebrew and the
Greek Canons.

A Biblico-Theological Canon

My starting point is the covenant-making acts
of God. In connection with each of three great times of covenant-making in the
Old Creation history, we find sections of the Bible being written. There are
centuries-long breaks between each of these periods of writing.

The first canon, which I shall call the Book
of the Ox (after the first face of the cherubim, the priestly face) consists of
the five books of Moses and Joshua. While it is probably the case that parts of
Genesis were written before Moses, by Noah, Abraham, Jacob, and Joseph, the book
as a whole was ordered and completed by Moses (with a few later additions by
Samuel). Moses completed his five books in the year am 2553 (Anno Mundi).
The book of Joshua was finished a few years later.

We then have a gap of about 350 years before
any new Scripture was written. This brings us to the Book of the Lion (the
kingly face of the cherubim). The first book of this "New Testament"
was Judges. The theme of Judges, that the people were rejecting Yahweh’s
kingship, is the same as that of Samuel in 1 Samuel 8. It is most reasonable to
assume that (a) Samuel wrote Judges, and (b) that he wrote it just before Saul
became king, in am 2909. About 30 years later, to validate the selection of
David as king, the book of Ruth was written (also probably by Samuel).

At this point let me insert a comment: If Ruth
is added to Judges, the literary structure of Judges is destroyed. Moreover,
the two books have different, though complementary themes: the rejection of
Yahweh’s kingship versus the selection of a true vice-regent for Yahweh
(David). Thus, these two books should not be combined into one.

The book of Samuel, which ends with the
selection of the site of the Temple,
would follow Ruth.

The following five books are also part of the
Book of the Lion: Job, Psalms, Proverbs, Ecclesiastes, and Song of Songs. This
is the Wisdom Literature, and in the Bible, wisdom is a kingly attribute. David
produced the heart and the bulk of the Psalter, and even though some psalms
were produced later on, the book was set up at this time. Solomon wrote
Proverbs, Ecclesiastes, and Song of Songs. Attempts to separate Solomon from
Ecclesiastes and Song of Songs are silly and groundless, gnat-straining and
camel-swallowing exercises.

Thus, the Book of the Lion was written over
the course of about a century, from approximatelyam2905 to 3020.

We now have another period of silence, lasting
from the death of Solomon to the first of the writing prophets, probably Amos,
a gap of almost 200 years. Over the ensuing 300 years, the next "New Testament"
was written, which I call the Book of the Eagle, after the prophetic-imperial
face of the cherubim.

That this should be seen as one section can be
deduced from the Twelve, which is one book. We usually call it the Minor
Prophets today, but this book actually has one "plot," provided by
its divine Author. Recall that most of the booklets in the Twelve were written
by dictation from God anyway, so the idea of one overarching story line is not
at all improbable. Amos was the earliest writing prophet, and Malachi the last.
Doubtless the separate booklets were regarded as Scripture as they were
written, but in their final form they are one book. [On the overall structure
and plot of the Twelve, see Paul R. House,The
Unity of the Twelve(Sheffield,
England: Almond Press, 1990). I hope to share the insights of this book in a
later essay inBiblical
Horizons.]

With the completion of Chronicles and the
Twelve, we come to another break in the history of written revelation, lasting
until ad 30, when Matthew produced his gospel immediately after Pentecost. The
fourth and final New Testament I call the Book of the Image of God, after the
fourth face of the cherubim.

Now, what I have done to this point is produce
a Biblico-theological arrangement of the books of the Old Testament, different
from either of the two traditional canons. Let us turn now to the order of the
books in the third section of our revised canon.

The Book of the Eagle

Uncovering the proper order of these books,
assuming there is one, is problematic. A chronological sequence is what I shall
attempt here, as a provisional working sequence.

First comes Isaiah, because his book was
finished well before the exile.

Then, I suggest, the Book of Kings. The
description of the destruction of Jerusalem
in 2 Kings 24:18 – 25:30 is virtually identical with that in Jeremiah 52.
Jeremiah is, of course, the most likely author of Kings, the prophet who put it
together from previous materials under divine inspiration. Just as Acts comes
before the Epistles, and provides their historical context, so I would put
Kings before Jeremiah.

Next would be Jeremiah-Lamentations, which
should be seen as one book, and then Ezekiel, and then Daniel.

I shall argue below that Chronicles and
Ezra-Nehemiah are one book. Since Nehemiah carries us down to the end of the
reign of Darius, and the events of Esther happen in the middle of that reign,
Esther should precede Chronicles and Ezra-Nehemiah.

What about the Twelve? I shall discuss below
the possibility that Chronicles-Ezra-Nehemiah is actually an introduction to
the New Testament, and for that reason, should come last. Thus, I shall put the
Twelve after Esther.

In the Hebrew Canon, Chronicles is the last
book and comes right after Ezra-Nehemiah. This does not seem to make much
sense, and for this reason, Harrison and
others argue that the only way it could have come to occupy this position is if
it had been written later and independently of Ezra-Nehemiah. As we shall see,
however, there is a better explanation for how this happened.

If we set aside tradition and look at the
text, there is good reason for considering Chronicles-Ezra-Nehemiah as one
book, which I shall call Greater Chronicles. First of all, there are strong
similarities of style and theme.

Second, a survey of Greater Chronicles turns
up a unified structure. The book begins with a genealogical prologue that ends,
"So all Israel
was enrolled by genealogies; and behold, they are written in the Book of the
Kings of Israel. And Judah
was carried away into exile to Babylon
for their unfaithfulness" (9:1). This genealogical theme is picked up in
Ezra 2, where we have a list of those who first returned from exile, and then
we read of those "who were not able to give evidence of their fathers’
households, and their seed, whether they were of Israel" (Ezra 2:59; and
compare 1 Chronicles 9 with Ezra 2:62). Note that by itself, the genealogy in 1
Chronicles 1-9 goes nowhere. Only if we put it with Ezra 2 does it make any
sense.

Then Chronicles immediately tells us about the
death of Saul (1 Chron. 10). This seems to come out of nowhere, but in fact it
ties with the end of Chronicles and the death of the last king of Judah.

What follows are three things:

The
reign of David, who organized the people as a human temple (1 Chron.
11-29).

The
reign of Solomon, who built the physical Temple (2 Chron. 1-31).

The
later kings. Unlike the book of Kings, the northern kingdom is virtually
ignored. Elijah and Elisha do not appear. Rather, the history contrasts
the good kings who brought reform and rebuilt the Temple and people, and the bad kings who
ruined both. We find more information about good kings Asa, Jehoshaphat,
Joash, Hezekiah, and Josiah in Chronicles than we do in Kings. Particular
attention is given to the repair of the Temple and worship by Joash, Hezekiah,
and Josiah.

Then we come, in 2 Chronicles 36, to a brief
history of the destruction of Judah.
This is followed, in the last two verses, by the proclamation of Cyrus that the
Jews should return to Jerusalem and rebuild the Temple. These last two
verses are reproduced word for word in the first two verses of Ezra.

Cyrus is presented as a new and greater David,
who gets the people organized to build the Temple. He provides material for them to
build it. Then the building project is stopped, because of the sins of the
people, just as David, for his own sins, was not allowed to build the Temple.

The next significant king is Darius the Great.
Darius sees to it that the Temple
is finished, and so Darius is a greater Solomon.

Now at this point modern commentators are
virtually unanimous in their confusion. They assume, wrongly, that the letters
of opposition sent to Kings Ahasuerus and Artaxerxes in Ezra 4 refer to events
after the reign of King Darius (Ezra 5-6), and thus are out of chronological
order. They further assume that the King Artaxerxes of Ezra 7-12 and of
Nehemiah is this later Artaxerxes. Here is the current scheme:

In fact, however, this cannot be. First of
all, all of these kings went by several titles, and so by themselves these
names don’t necessarily identify different kings. Second, the Hebrew particle
translated "and" in Ezra 4:6 & 7 sometimes means "that
is," in which case both Ahasuerus and Artaxerxes are different names for
the Darius of Ezra 4:5. Third, comparing the list of priests who returned in
the first year of Cyrus (Neh. 12:1-9) with those serving in the 20th year of
"Artaxerxes" (Neh. 10:1-12) shows that 15 out of 22 are the same.
This is possible if "Artaxerxes" is Darius, because there are only 35
years in between. If Artaxerxes Longimanus is in view, however, there are 78
years in between the two lists, which is impossible. Thus, clearly those older
commentators were correct who maintained that Darius is the Artaxerxes of Ezra
and Nehemiah. Darius is also the Ahasuerus of Esther, and this also can be
proved by genealogical considerations. (For a detailed discussion of all this,
see my paper,Esther in
the Midst of Covenant History.)

Thus, Darius is a new Solomon in that (a) he
gets the Temple built, (b) he gets the walls of the new "holy city"
built (which extend the walls of the Temple to the whole city, and (c) his love
of a bride is celebrated in a book, like Song of Songs.

Lastly, in Nehemiah 13 we see Nehemiah return
to Jerusalem to repair the Temple and correct abuses. This sets in
motion a history parallel to the history of the kings who repair the Temple in Chronicles.

Now let us outline Greater Chronicles:

A. Genealogical
Introduction

B. Death of the Wicked
King

C. David

D. Solomon

E. Kings who repair
the Temple

B’ Death of the Wicked
Nation

C’ Cyrus (David)

D’ Darius-Artaxerxes
(Solomon)

E’ Nehemiah repairs
the Temple

This literary structure is a seamless garment.
It clearly is one progression of thought, establishing that the new Restoration
Covenant carries on the original Kingdom plan on a new stage. To put it another
way, the message of Chronicles is obscure unless we see its climax in
Ezra-Nehemiah.

It seems clear that Greater Chronicles was
originally one book. How, then, did Ezra-Nehemiah get put before it? Goulder,
in the works cited above, provides an answer: The lectionary system presented
Greater Chronicles in a one-year cycle. If we begin with Ezra and end with
Chronicles, then the two-verse statement about Cyrus begins and ends the cycle (Ezra
1:1-2; 2 Chron. 36:22-23).

This would explain how the Cyrus statement
wound up being duplicated, and suggests that it was not originally duplicated.
If 2 Chronicles 36 leads directly to Ezra 1, there is no need for the
duplication.

On the other hand, if the order is
Ezra-Chronicles, then we find something interesting theologically. God
identified Cyrus as His Messiah (Is. 45:1). Ezra presents Cyrus as initiating
the rebirth of Israel.
Chronicles shows the people in sin and under judgment, but with Cyrus rescuing
them. Thus, Cyrus is alpha and omega, a fitting type of Christ.

I am frankly undecided as to which comes
first. In terms of history and overall literary structure, it seems that
Chronicles comes first. But if Goulder is right, and Ezra-Nehemiah-Chronicles
are designed as a commentary on Genesis-Deuteronomy (see his works), then
possibly this order is correct. Possibly both orders are intended.

One thing is fairly certain: Greater
Chronicles is one book, written by one hand, with one theme and purpose.

Further Considerations

The total number of books in the Bible is 49,
which is seven times seven. As I have pointed out before, the first seven books
of the Bible recapitulate the seven days of creation (see myCovenant Sequence in the Leviticus
and Deuteronomy.) There needs to be an investigation into the whole canon
to see if this structure is carried through the whole. All I can do is point to
some possibilities here.

While Judges is the first book in the Book of
the Lion, it is also the book of sabbath sin and failure for the Book of the
Ox. Thus, the new "week" of books will start with Ruth.

Ruth is much like Genesis in its themes. Twice
in Genesis famines drive God’s people from the promised land. There are three
barren women in Genesis, like Naomi. The genealogy of Ruth 4 carries forward Judah as the
kingly line from Genesis 49.

Samuel is filled with Exodus themes. The
return of the Ark after defeating Philistia is the first exodus. Saul becomes a new
Pharaoh, and David a new Moses, so a second exodus sequence is found there.
Then David, for his sins, is driven from the holy land by Absalom. His return
is a third exodus and conquest. The book closes with the selection of the site
of the Temple,
analogous to the building of the Tabernacle at the end of Exodus.

Now, where to fit the five wisdom books? The
Greek order is Job, Psalms, Proverbs, Ecclesiastes, and Canticles. The Hebrew
order is Psalms, Job, Proverbs, Canticles, and Ecclesiastes. I believe the
Hebrew order is most fitting.

Psalms, the book of worship, corresponds to
Leviticus. The silent sacrificial worship of the priestly era is enhanced with
the sung sacrifice of praise in the kingly era.

Proverbs, the book of how to live, corresponds
to Deuteronomy, an obvious parallel.

Canticles is parallel to Joshua. Woman was
made with man on the sixth day, while mankind sinned on the seventh; thus,
Canticles should precede Ecclesiastes. Moreover, Joshua completes the history
and promises made in Genesis, and the love song of Canticles completes the love
story of Ruth.

This leaves Ecclesiastes, which reflects on
the futility of work under the curse of Genesis 3, God’s sabbath judgment. Man
cannot work by sight, because the ground brings a curse. He must work by faith,
telling himself that his work is good.

At the center is Job. The theme of celestial
warfare in Job compares nicely with Numbers, because in Numbers the children of
Israel
are portrayed as a heavenly host.

Now what about the Book of the Eagle? First of
all, I want to put Greater Chronicles with the New Testament as an
introduction, so we shall be concerned only with the other seven books. I must
confess that it is harder to see a structure here, but let me give it my best
shot for now.

Kings is a kind of anti-exodus, beginning
instead of ending with the building of God’s house, and moving backwards to
enslavement and deportation into a new Egypt.

Esther parallels Joshua, the conquest this
time of the entire world being in view.

Ezekiel takes place in exile, in the
wilderness, and thus might well link with Numbers.

Daniel is concerned with sea monsters, which
were made on the fifth day.

Jeremiah is a priest (Leviticus) and
Lamentations would link with the Psalter.

Isaiah has to do with judgment and new
creation (Day 1), while the Twelve end once again in sabbath sin and failure
(Malachi).

Genesis Ruth Isaiah

Exodus Samuel Kings

Leviticus Psalms
Jeremiah-Lam.

Numbers Job Ezekiel

Deuteronomy Proverbs
Daniel

Joshua Song of Songs
Esther

Judges Ecclesiastes
The Twelve

To complete this survey, consider the
following for reflection. See if you can "fill in the blanks" and if
the system makes sense.

Day 1: The Light of the Law given (Genesis –
Judges).

Day 2: The Firmament People established as
mediators (Ruth – Ecclesiastes).

Day 3: Land and Sea (Jew and Gentile) interact
(Isaiah – Twelve).

Day 4: The Governing
Light Established: The Wars of Numbers and Job: The Greater Son of Man
(Ezekiel).

Greater Chronicles

Matthew

Mark

Luke

John

Acts

Revelation

Day 5: The Swarms of
God’s Glory Cloud Established: How to Live (Deuteronomy & Proverbs): The
Climax of the History of Israel (Daniel): These are the Apostles to the
Circumcision.

James

1 Peter

2 Peter

1 John

2 John

3 John

Jude

Day 6: God’s New Man
and Bride Established: Conquests of Joshua, this time in the world: Bride
(Canticles; Esther) established.

Romans

1 Corinthians

2 Corinthians

Galatians

Ephesians

Philippians

Colossians

Day 7: Sabbath:
Failures of Judges, Ecclesiastes, and the Twelve are answered at last. God’s
future comings (Thessalonians); the future of the Church (Timothy, Titus,
Philemon); the theme of entering into God’s rest (Hebrews).

1 Thessalonians

2 Thessalonians

1 Timothy

2 Timothy

Titus

Philemon

Hebrews

A Revised Canon

We have now ascertained that the canon of the
Old Testament consists of 22 books. A project that I think needs to be
undertaken is this: Are these books to be associated with the 22 letters of the
Hebrew alphabet, and if so, how? We have several alphabetical psalms and other
parts of Scripture, and Psalm 119 is an alphabetical celebration of the Word of
God. It is possible, then, that God intended these 22 books of His Word to be
an alphabet. If alphabetical correlations can be made, then we would come up
with a definitive literary order, or canon, for the books.

Here are the books, in the order I have come
up with thus far, with their letters. As you will see, in some cases the
letters fit with the books; in others they do not seem to fit at all. There is
also the question of the meaning, narrower and wider, of some of the names of
the letters. A full study should be made of this.

Genesis
–’aleph(thousand; cp. promise to
Abraham)

Exodus
–beth(house; in Exodus the Tabernacle
is built)

Leviticus
–gimel(ripen; or recompense, re-ward,
requite)

Numbers
–daleth(door, entrance; enter the holy
land)

Deuteronomy
–he(lo! behold!)

Joshua
–vav(hook, nail)

Judges
-zayin(weapon; God trains Israel to
war)

Ruth
–heth(living thing)

Samuel
–teth(a winding; goodness?; mud)

Psalms
–yodh(hand)

Job –kaph(palm)

Proverbs
–lamedh(ox-goad; learn, study, teach;
clearly fits Proverbs)

Song
of Songs –mem(water)

Ecclesiastes
–nun(sprout, propagate, flour-ish,
generate)

Isaiah
–samekh(support; something relied on,
trusted in)

Kings
–‘ayin(eye)

Jeremiah-Lamentations
–pe(mouth; fits Je-remiah)

Ezekiel
–tsaddi(related to "capture"
and "righteous"; both fit Ezekiel, the tsadiq)